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why the (pesach) feast dates coming variation?

Most of the ministers fallowing the pesach is coming  end of the  march but why  in india (Bro Tony) is telling end of the april 2010 which one is right?

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Each Book of Scripture must line up with Torah as YEWE uses this as the foundation, it would be great if every book match every other Book, however this is not the case. Jubilees is Scripture.

So do i believe both Enoch and Jubilees line up with Torah and present the true calendar, the missing element is to properly count Shavout to render a 52 week calendar in 364 days and not get out of line with the appointed times, as a leap year does.

To clarify, my problem with your scenario is that I believe instead of celebrating the Pesach, Yeshua fulfilled one of it's prophetic meanings - by dying as our Passover sacrifice.

The Scriptures clearly state that Messiah was our Passover (I Cor. 5:7). Matthew, Mark, and Luke all record that Yeshua died at the ninth hour (3:00 p.m.). This is the same time that Josephus records the slaughter of the Passover lambs commenced. Yeshua fulfilled the symbolism of the Passover lambs exactly by giving his life just as the unblemished Passover lambs began to be slain on the 14th of Nisan!

Anaiah Priel (Andrew P) Carlson said:
the Book of Jasher and Jubilees do not contradict each other (at least, not in their original documents). Enoch has been canonized, and that contradicts Rabbinic and Pharisee calendar. Oh, but you'll say, Enoch isn't reliable in that one place concerning the calendar, but about everything else it is scripture. Why couldn't the same be said when Jasher contradicts Jubilees? How can we put so much trust in the Book of Jasher moreso that Jubilees? We have copies of Jubilees that date back to 200 BC. For the Book of Jasher, we have no surviving manuscripts to verify that it even existed before 1625 AD. While I accept both as canonical, doesn't it seem a bit silly to suggest that Jasher is more reliable than Jubilees? The earliest copy of Jubilees precedes the earliest copy we have of Jasher by about 1800 years. I think that is pretty significant, don't you?
The incident James Trimm cited however I don't think contradict each other, and I use Jasher to interpret what Jubilees meant in the case of Cain's death.
If you can agree that Yahushua ate on the Passover or the Feast of Unleavened Bread, you will see that there are indeed two calendars.
Enoch's calendar is becoming even more clear to me now. By deductive reasoning and by other witnesses that I've discussed this matter with. Another piece of exciting news that I found out regarding Enoch's calendar is that it is broken up into a 360 degree circle. The four extra days in Enoch's calendar represent the days when the Sun stays in the same decan/degree at least one extra day. These extra days occur at the solstices and equinoxes. The new moon occaisionally falls on these dates but the majority of the time doesn't. Enoch says that the moon follows it's own peculiar pattern. The possibility exists that the moon at some time in the past may have fell accurately and consistently on these days. However at our present day and age we know without question that it does not.

Grammar problems arise with substituting New Moon in place of Month
Qumran Fragment 4QcommGen A Column II Verse 1
Reading right to left:
יום עשר ובשבעה נוח לחיי שנה מאות ושש באחת
day ten in the seven Noah life year hundredth sixth In the
השני לחודש
two month
The above is translated as “In the 600th year of Noah's life in the seventeen day of the second month.”
a) per hebrew dictionary Chodesh חֹדֶשׁ is month not new moon
b) per hebrew dictionary Chid-desh חִדֵּשׁ is to renew
c) per hebrew dictionary Cha-dash חָדָשׁ is new or unused
d) per hebrew dictionary Chid-dooshחִדּוּשׁ is a new moon or new idea
e) per hebrew dictionary Chood-deshחֻדַּשׁ renew or to recommense
f) per hebrew dictionary Cha-deshai חָדְשִׁי monthly (adjective)
g) Meed-dai Chodesh Bay-Chad-Shoמִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ each and every month
h) per hebrew dictionary Ha-Chodesh הַחֹ֧דֶשׁ the month
i) per hebrew dictionary Yarecha יָרֵחַ moon
j) per hebrew dictionary Yarechon יַרְחוֹן monthly (noun)
k) Genesis 7:11a בַּחֹ֙דֶשׁ This word usually appears with another qualifier word to help determine which month of the year is applicable such as: first month, second month, etc.
l) Genesis 7:11b לַחֹ֑דֶשׁ This word-usually appears with another qualifier word to help determine which day of the month is applicable such as: first day, second day, etc.
In Genesis 8:13 the Hebrew word: לַחֹ֔דֶשׁ appears. However if it qualifies as a word to represent the “New Moon” without any additional grammar help? Then why does a redundant qualifier word such as:אֶחָ֣ד (meaning: first) preceed it. Other redundant qualifiers are found in Ex 40:2, Ex 40:17,
Lev 23:24, Num 1:1, Num 1:18,
Referring to line g above if Chodesh were used for each and every new moon instead of each and every month then you would be limiting yourself to one day for each new moon instead of a full 30(+) days for each new month
For proper Hebrew grammar the New Things” shown below require at least two Hebrew words for proper Hebrew grammar and tranliteration:
New Day, New Year, New Age, New Covenant, New King. New Offering, New House, New gods,
New Rope, New Cart, New Sword, New Cloak, and many others.
With this in mind; Why would the New Moon be the only exception to this rule by requiring only one word Chodesh to represent its full intended meaning?
Which transliteration of Genesis 29:14b is correct?
1 Surely thou art my bone and my flesh and he abode with him a space of a new moon (1 day)
2 Surely thou art my bone and my flesh and he abode with him a space of a month (30 or 31 days)
This same problem occurs in Ex 19:1, Ex 23:15, Ex 34:18, Num 3:15, Num 3:22, Num 3:28,
Num 3:34, Num 3:39, Num 3:40, Num 3:43, Num 9:22, Num 11:20, Num 11:21, Num 18:16,
Num 26:62, Num 28:14.
Other witnesses to the problem of mistranslating month as new moon are shown below:
First Witness: A new moon will not divide evenly into a 364 day year, however 3 solar months of 91 days will divide evenly into a 364 day year.
Second Witness: The greater light to rule the day is the Sun, the lesser light to rule the night is the stars.
Analogy: If your boss put you in charge of hiring two security guards to watch over his business. The first one was hired to work the day time shift from 6am to 6pm and the other security guard was hired to work the night time shift from 6pm to 6am how happy would your boss be if he came to find out that the night shift security guard left his night shift post to work along side the day time security guard. In actuality the Moon doesn't rule the night because it wasn't assigned to rule the night because it would be unfaithful in its rulership over the night. The stars always appear at night and the moon doesn't. The book of Jubilees sternly warns against using the moon as a time piece.
Third Witness: The Septuagint says the Greater light begins the day, The lesser light begins the night. The only faithful light that begins the night is the stars.
Fourth Witness: Both Chronicles and Qumran documents show 24 priestly rotations throughout the span of a 12 month cycle with with no exceptions representing a 13 month cycle.
FifthWitness: In all the Torah, Tanach, and Brit Hadesha no 13th month of Adar Bet is ever mentioned.
Let's study the verse listed below:
David said to Jonathan, tomorrow is the new moon, and I am to sit with the king at the meal.
Now let's reconstruct the verse on how it should should be literally translated...
hnh ntnwhy-la dwd rmayw
(upon us is) (Jonathan) (unto) (David) (Said)
bca bcy yknaw rjm cdh
(down) (to sit) (and I'm) (tomorrow) (the month)
lwkal klmh mu
(to eat) (the king) (with)

why the (pesach) feast dates coming variation?

--because the christians put the easter sunday as the dominant day, so that easter should fall on the nearest sunday and count three days backwards for the good friday and so on.


--while the Jews and few oriental churches follow the counting of the new moon and from it counts for Pesach.


--a closer study of the "quartodeciman" quarrel of the early church history may help understand why the variance between the east and west. those who follow Yohann the apostle kept the pesach according to the Jewish calendar; while those who follow rome (west) held separate dates. the church almost had an earlier schism on this account had the matter not been properly handled by the two big leaders. this is another historical evidence indicating that the apostles remained shomeyr mitzvoth even in their preaching days.



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